Chapter 3

The Disputation of October—Zwingle on the Church—The Church—Commencement of Presbyterianism—Discussion on the Mass—Enthusiasts—The Language of Discretion—Victory—A Characteristic of the Swiss Reformation—Moderation—Oswald Myconius at Zurich—Revival of Literature—Thomas Plater of the Valais

Even these excesses were destined to be salutary; a new combat was needed to secure fresh triumphs; for in the things of the Spirit, as in the affairs of the world, there is no conquest without a struggle; and as the soldiers of Rome stood motionless, the conflict was to be brought on by the undisciplined sons of the Reformation. In fact, the magistrates were embarrassed and agitated; they felt the necessity of having their consciences enlightened, and with this view they resolved to appoint another public disputation in the German language, in which the question of idols should be examined according to Scripture.HRSCV3 397.3

The Bishops of Coire, Constance, and Basle, the university of the latter city, and the twelve cantons, were accordingly requested to send deputies to Zurich. But the bishops declined the invitation, and calling to mind the wretched figure their deputies had made at the former disputation, they had little inclination to repeat such humiliating scenes. Let the evangelicals dispute if they please, but let them dispute alone. On the first occasion, the Romish party had kept silence; on the second they were resolved not to appear. Rome may possibly have imagined that the great combat would cease for want of combatants. The bishops were not alone in refusing to attend. The men of Unterwalden replied that they had no scholars among them, but only worthy and pious priests, who explained the Gospel as their fathers had done; that they would send no deputy to Zwingle “and his fellows;” but that, if he fell into their hands, they would treat him in such a manner as to deprive him of all wish to relapse into the same faults. Schaffhausen and St. Gall alone sent representatives.HRSCV3 397.4

On the 26th of October, after the sermon, an assembly of more than nine hundred persons, composed of members of the Great Council and of three hundred and fifty priests, filled the large hall of the town-house. Zwingle and Leo Juda were seated at a table, on which lay the Old and New Testament in the original languages. Zwingle spoke first, and overthrowing with a vigorous arm the authority of the hierarchy and of its councils, established the rights of every Christian Church, and claimed the liberty of the primitive ages—of those times when the Church knew neither general nor provincial councils. “The universal Church,” said he, “is spread over the whole world, wherever there is faith in Christ, in India as well as at Zurich… And as for particular churches, we have them at Berne, at Schaffhausen, and even here. But the popes, with their cardinals and their councils, form neither the universal Church nor a particular Church. The assembly before which I now speak,” continued he with energy, “is the Church of Zurich; it desires to hear the Word of God, and it has the right of ordering all that may appear to it conformable with the Holy Scriptures.”HRSCV3 397.5

Thus did Zwingle rely on the Church, but on the true Church; not on the clergy alone, but on the assembly of Christians,—on the people. All that the Scriptures say of the Church in general, he applied to particular churches. He did not think that any church could err which listened with docility to the Word of God. In his eyes, the Church was represented politically and ecclesiastically by the Great Council. At first he explained every question from the pulpit; and when his hearers’ minds were convinced of the truth, he carried the matter before the Great Council, who, in harmony with the ministers of the Church, formed such decisions as the Church called for.HRSCV3 397.6

In the absence of the bishop’s deputies, Conrad Hoffmann, the same aged canon who had procured Zwingle’s election to Zurich, undertook the defense of the pope. He maintained that the Church, the flock, the “third estate,” had no right to discuss such matters. “I was thirteen years at Heidelberg,” said he, “living in the house of a very great scholar, whose name was Doctor Joss, a worthy and pious man, with whom I long ate and drank and led a merry life; but I always heard him say that it was not proper to discuss such matters; so you see”All were ready to burst into laughter; but the burgomaster checked them. “Let us therefore wait for a council,” continued Hoffmann. “For the present, I shall not dispute, but obey the bishop’s orders, even should he be a knave!”HRSCV3 398.1

“Wait for a council!” replied Zwingle. “And who will attend a council? The pope with some sluggish and ignorant bishops who will do nothing but what suits their fancy. No! the Church is not there! Hong and Kussnacht (these were two Zurich villages) are certainly more of a church than all the bishops and popes put together!”HRSCV3 398.2

Thus did Zwingle vindicate the rights of the christian people, whom Rome had deprived of their privileges. The assembly before which he was speaking was not, in his judgment, the Church of Zurich, but its first representative. This is the beginning of the Presbyterian system in the age of the Reformation. Zwingle was withdrawing Zurich from the jurisdiction of the Bishop of Constance, separating it from the Latin hierarchy, and founding on this idea of the flock, of the christian assembly, a new ecclesiastical constitution, to which other countries were afterwards to adhere.HRSCV3 398.3

The disputation continued. Many priests having risen to defend the images, but without having recourse to Holy Writ, Zwingle and the other reformers confuted them by the Bible. “If no one stands forward to defend the use of images by arguments derived from Scripture,” said one of the presidents, “we shall call upon some of their advocates by name.” As no one arose, the priest of Wadischwyl was called. “He is asleep,” answered one of the spectators. The priest of Horgen was next called. “He has sent me in his place,” replied the curate, “but I will not answer for him.” Evidently the power of God’s Word was making itself felt in this assembly. The partisans of the Reformation were full of energy, liberty, and joy; their adversaries appeared speechless, uneasy, and dejected. They summoned, one after another, the parish-priests of Laufen, Glattfelden, Wetzikon, the rector and priest of Pfaffikon, the dean of Elgg, the priest of Baretschwyl, with the Dominicans and Gray-friars, notorious for their preaching in defense of images, the virgin, the saints, and the mass; but all made answer that they could say nothing in their favor, and that henceforward they would apply themselves to the study of the truth. “Hitherto,” said one of them, “I have put my trust in the old doctors; now, I will believe in the new.”—“You should believe not in us, but in God’s Word,” exclaimed Zwingle. “It is Scripture alone that can never err!” The sitting had been long, and night was approaching. The president, Hofmeister of Schaffhausen, stood up and said: “Blessed by the Almighty and Everlasting God for that in all things he has vouchsafed us the victory;” and he then exhorted the councillors of Zurich to pull down all the images.HRSCV3 398.4

On Tuesday the assembly met again in order to discuss the doctrine of the mass. Vadian was in the chair. “My brethren in Christ,” said Zwingle, “far from us be the thought that there is any deception or falsehood in the body and blood of Christ. Our only aim is to show that the mass is not a sacrifice that one man can offer to God for another, unless any one should maintain also that a man can eat and drink for his friend.”HRSCV3 398.5

Vadian having twice demanded if any there present desired to uphold by Scripture the doctrine impugned, and no one having replied, the canons of Zurich, the chaplains, and many other ecclesiastics declared that they agreed with Zwingle.HRSCV3 398.6

But scarcely had the reformers thus vanquished the partisans of the old doctrines, than they had to contend against those impatient spirits who call for sudden and violent innovations, and not for wise and gradual reforms. The wretched Conrad Grebel rose and said: “It is not enough to have disputed about the mass, we must put an end to its abuses.”—“The council will draw up an edict on the subject,” replied Zwingle. Upon this Simon Stumpf exclaimed: “The Spirit of God has already decided: why refer to the decision of the council?”HRSCV3 398.7

The commander Schmidt of Kussnacht arose gravely, and in language full of wisdom said, “Let us teach Christians to receive Christ in their hearts. Until this hour, ye have all gone after idols. The dwellers in the plain have run to the mountains, and those of the mountains have gone to the plain; the French to Germany, and the Germans to France. Now ye know whither ye ought to go. God has combined all things in Christ. Ye noble citizens of Zurich! go to the true source; and may Christ at length re-enter your territory, and there resume his ancient empire.”HRSCV3 398.8

This discourse made a deep impression, and no one stood up to reply to it. Zwingle rose with emotion and said, “Gracious lords, God is with us He will defend his cause. Now, then, forward in the name of God.” Here Zwingle’s agitation became so great that he could not proceed. He wept, and many joined their tears with his.HRSCV3 399.1

Thus ended the disputation. The presidents rose; the burgomaster thanked them; and the aged warrior, turning to the council, said gravely, with that voice which had so often been heard on the field of battle, “Now, then, let us grasp the sword of God’s Word, and may the Lord prosper his work.”HRSCV3 399.2

This dispute, which took place in the month of October 1523, was decisive. The majority of the priests, who had been present at it, returned full of zeal to the different parts of the canton, and the effect of these two days was felt throughout Switzerland. The Church of Zurich, that had always preserved a certain independence with respect to the see of Constance, was then entirely emancipated. Instead of resting on the pope through the bishop, it rested henceforward through the people on the Word of God. Zurich recovered the privileges that Rome had taken from her. Town and country vied with each other in interest for the work of the Reformation, and the Great Council did but follow the movements of the people. On all important occasions the city and the villages made known their opinions. Luther had restored the Bible to the christian world; Zwingle went farther, he restored their rights. This is a characteristic feature of the Swiss Reformation. The maintenance of sound doctrine was thus confided, under God, to the people; and recent events have shown that a christian people can guard this precious deposit better than priests and pontiffs.HRSCV3 399.3

Zwingle did not allow himself to be elated by victory; on the contrary, the Reformation, according to his wish, was carried on with great moderation. “God knows my heart,” said he, when the council asked his advice; “He knows that I am inclined to build up, and not to throw down. I am aware that there are timid souls who ought to be conciliated; let the mass, therefore, for some time longer be read on Sunday in all the churches, and let us avoid insulting the priests who celebrate it.”HRSCV3 399.4

The council drew up an edict to this purport. Hottinger and Hochrutiner, one of his friends, were banished from the canton for two years, and forbidden to return without permission.HRSCV3 399.5

The Reformation at Zurich followed a prudent and christian course. Daily raising this city more and more, it surrounded her with glory in the eyes of all the friends of the Word of God. Accordingly those in Switzerland who had saluted the new light that was dawning upon the Church felt themselves powerfully attracted towards Zurich. Oswald Myconius, expelled from Lucerne, had been residing for six months at Einsidlen, when, as he was returning one day from a journey he had made to Glaris, oppressed by fatigue and by the heat of the sun, he saw his little boy Felix running to meet him, and to tell him that he had been invited to Zurich to superintend one of the schools. Oswald could not believe such joyful tidings: he hesitated between fear and hope. “I am thine,” wrote he at last to Zwingle. Geroldsek saw him depart with regret; gloomy thoughts filled his mind. “Alas!” said he to Oswald, “all those who confess Christ are going to Zurich; I fear that one day we shall all perish there together.” A melancholy presentiment, which by the death of Geroldsek himself and of so many other friends of the Gospel, was but too soon fulfilled on the plains of Cappel.HRSCV3 399.6

At Zurich, Myconius found at last a safe retreat. His predecessor, who from his stature had been nicknamed at Paris “the great devil,” had neglected his duties; Oswald devoted all his heart and strength to their fulfillment. He explained the Greek and Latin classics, taught rhetoric and logic, and the youth of the city listened to him with delight. Myconius was destined to become for the rising generation what Zwingle was to those of riper years.HRSCV3 399.7

At first Myconius was alarmed at the advanced age of the scholars under his care; but he had gradually resumed his courage, and was not long in distinguishing among his pupils a young man, twenty-four years of age, from whose eyes beamed forth a love of study. Thomas Plater, for such was his name, was a native of the Valais. In that beautiful valley, where the torrent of the Viege rolls its noisy waters, after issuing from the sea of ice and snow which encircles Mount Rosa, between St. Nicholas and Staloen, on the lofty hill that rises on the right bank of the river, may still be seen the village of Grachen. This was Plater’s birthplace. From the neighborhood of these colossal Alps was to proceed one of the most original of all the characters that appeared in the great drama of the sixteenth century. At the age of nine years, he had been placed under the care of a priest who was his relation, by whom the little peasant was often so cruelly beaten that he cried (as he tells us himself) like a kid under the knife. He was taken by one of his cousins to attend the German schools. But he had already attained the age of twenty years, and yet, through running from school to school, he scarcely knew how to read. When he arrived at Zurich, he came to the determination of gaining knowledge; and having taken his place in Oswald’s school, he said to himself, “There shalt thou learn or die.” The light of the Gospel shown into his heart. One very cold morning, when he had no fuel for the school-room stove, which it was his duty to keep up, he thought to himself: “Why should you want wood, while there are many idols in the church!” There was no one as yet in the church, although Zwingle was to preach, and the bells were already summoning the congregation. Plater entered very softly, laid hold of an image of St. John that stood upon an altar, and thrust it into the stove, saying: “Down with you, for in you must go.” Most assuredly neither Myconius nor Zwingle would have sanctioned such a proceeding.HRSCV3 399.8

It was in truth by better arms than these than incredulity and superstition were to be combated. Zwingle and his colleagues had given the hand of fellowship to Myconius; and the latter daily expounded the New Testament in the church of Our Lady before an eager and attentive crowd. Another public disputation, held on the 13th and 14th of January 1524, had again proved fatal to Rome; and in vain did the canon Koch exclaim: “Popes, cardinals, bishops, councils—these are my church!”HRSCV3 400.1

Everything was making progress in Zurich; men’s minds were becoming more enlightened, their hearts more decided, and the Reformation was increasing in strength. Zurich was a fortress gained by the new doctrine, and from her walls it was about to spread over the whole confederation.HRSCV3 400.2